Wednesday, February 27, 2013

Esther and the Yehudim



      Our next stop on our Journey takes us to the Book of Esther. A gripping story of the rise of an orphaned Israelite to become the Queen of the Persian Empire and in so doing saves her people from imminent genocide. This book is the third in the Ketuvim (Writings) portion of the Tanakh and besides the Song of Songs it is the only book in the Bible that does not mention God.
      This has been a rather difficult book to nail down as actual history. Certain elements of it are verifiable, such as certain persons of power in the Persian empire as well as various locations and customs. One biblical scholar, Michael Coogan, even claims that the original intent of the Book of Esther by its author was for it to be a historical short story. This was something that was very popular during the Persian and Hellenistic periods, according to Coogan. What is the Hellenistic Period, you ask? Well, that is another blog.
      The compilation of the Bible in the modern form we know was a very interesting process and in researching the origin of the Book of Esther I can see why there is so much confusion surrounding this book. Some claim it as history and others claim it to be historical fiction. According to Jewish tradition most of the Tanakh (Old Testament) was completed and compiled by 450 BCE, however it is believed by many scholars that there were a few additions and edits over the centuries and the final Hebrew version was not finalized until between 200 BCE and 200 CE. That is still a pretty big window of 400 years.
     The Septuagint is the Greek translation of the Hebrew Bible aka the Christian Old Testament. There are many wonderful, fantastical tales surrounding its origin in the Greek Empire during the 3rd century BCE. What can be gleaned from them is this. In the 300s BCE the king of Egypt, Ptolemy II, had the Torah translated into the early form of Greek spoken in his region by the Alexandrian Jews. He did this for the purpose of having a copy of their holy book in the Library of Alexandria. Then over the centuries many more Hebrew works were translated into Greek. It is not known when or what was transcribed and its believed that some books could have been translated more than once and revised and combined, possibly even reinterpreted or paraphrased, thus leading to many errors.
     I gave all that background to help you understand that, when it comes to Esther, the Hebrew version of the story and the Greek version of the story cannot be reconciled. The Hebrew names for the royalty mentioned put the date of the book centuries off from the Greek translated names of royalty. This causes the actual events and story line to be clouded in a shadow of mystery as to its legitimacy as actual Hebrew history.
     Regardless of its origin or its authenticity of the details the Book of Esther had to have come by the time the Hebrew word Yehudim was a popular word with a meaning that was understood by many cultures. The book of Esther is the first book so far to use that word. Yehudim, or ‘Jews’, was a term for the people of Hebrew descent that had been scattered to the four winds and lived among many cultures and were constantly a target for hatred.
      Yehudim is derived from the Hebrew word Yehudi which means ‘From the Tribe of Judah’. If you remember the stories before Esther when the kingdom split eleven tribes went north and created Israel while the southern kingdom remained Judah. Israel was destroyed and though Judah was taken away to captivity by Babylon, they survived.

Tuesday, February 12, 2013

Rebuilding Zion

Ezra-Nehemiah
Nehemiah 1-13

     The second part of the two part sequel of Chronicles deals with the final historical record of the Old Testament. The books of Ezra-Nehemiah are intended to be read together as there is much mention of Ezra in the book of Nehemiah and the stories overlap at points. In fact both book are based off source material known as the Ezra Memoir and the Nehemiah Memoir as well as supposed Persian documents. There are arguments that these source material may have been heavily edited over years before being added to the Jewish Tanakh.
      The book of Nehemiah tells the story of the rise of the final governor of Judah in Old Testament history. Its the story of the returning Israelite exiles' final rebuilding process of the ancient city of Jerusalem, or Zion, and the reinstitution of monotheistic worship of their god Yahweh. Its the final reminder to the generations to come that they have been given a second chance to live up to their role as the chosen people of Yahweh. It is this story that would have been recent history to the jews living under Roman rule in the time of Jesus.
     The events that take place in these books could have been edited over the centuries before they became Jewish Canon by the 2nd or 1st Century B.C.E. However, there are some fun little historical truths sprinkled within the book. The dates that are stated at the beginning of Nehemiah 1:1, “During the month of Chislev in the 20th year, when I was in the fortress city of Susa”, which by our calendar would be November-December 445 B.C.E. This would fit with the historical backdrop that Nehemiah sets; Susa being one of the three capitals of ancient Persia. In chapter two Nehemiah also names the well known Persian king of the time, Artaxerxes, as well as a governor of Samaria named in the Elephantine Papyri as being the governor of Samaria in that time period. (http://en.wikipedia.org/wiki/Elephantine_papyri).
      It is true that the Jews were allowed to return from Babylon, but the only decree known to history (as far as I have found) is the one included in Ezra-Nehemiah. These passages were written in Aramaic which was the language of the Persian court and it is a known fact that Persia allowed exiles to return to their country as long as they pledged allegiance to the Empire. It is Ezra-Nehemiah’s position, however, that Cyrus became so enamored with the idea of Yahweh that he gave special care to the Israelites. This has not been completely verified outside of Jewish Scripture.

Sunday, February 3, 2013

One Book or Two?

Ezra-Nehemiah
Ezra 1-10


      We are now closing in on the historical narrative of the Israeli people. Long ago the books of Ezra and Nehemiah were considered to be one piece, Ezra-Nehemiah. The earliest copy of these texts date back to the 400s B.C.E. and are contained in one book. In the 300s A.D. the Christians split them into two books. It wasn't until the middle ages that the Jews also separated the works in their own canon. These two short books provide a final point for the historical narrative of the nation of Israel.
      The rest of the Old Testament takes us back to various points and places within the story arc of Genesis - Nehemiah. We will revisit old kings and prophets that we barely touched on in Kings and Chronicles, the story of Job is said to have taken place during the time between Genesis and Exodus, we'll take a look at life for the refugees in Babylonian captivity, and there is great poetry and words of wisdom attributed to the first great kings; David and Solomon.
    But lets not get ahead of ourselves......
    First we must finish the final chapter in the history of the Jews. The books of Ezra and Nehemiah tell the story of the fall of Babylon and the inspiration of Yahweh upon the gentile nations to shape the story of the role of the Jews in Yahweh's grand plan. These books are believed to have existed in their early forms in at least 400 B.C.E. since they deal with verified historical events of the rise of the unassuming Persian nation into the next great Empire. The traditional author is Ezra the scribe who served under the Govornor of Judah, Nehemiah, in the early years of the exiles return and rebuilding of Zion. Zion was the revered name of Jerusalem as Yahweh's throne on Earth.
      The events of Persia’s rise and Babylon’s fall occurred during the mid 5th century B.C.E. and was well documented. Cyrus II of Persia, AKA Cyrus the Great or Cyrus the Elder, was known by the nations he conquered as taking a different approach to conquest. Until this time when a nation rose to power they did so at the expense of the smaller cultures it dominated over. Often killing the inhabitants of places, the more fortunate ones were scattered to the four winds as refugees, and moving their own people in to interbreed and rub out the older, conquered, culture. Cyrus II took an approach that would later be a model for the great empires for the next couple thousand years. Whenever he conquered a nation he respected the people, their customs and their gods. He allowed them to keep their local rulers in most cases as long as they paid tribute and provided warriors for future campaigns.In the case of the new Babylonian empire of the Chaldeans when Cyrus overtook the land he allowed all the slaves to return to their homelands. According to ancient records of the Jews and Babylonians Cyrus had no known religion of his own, but held a respect for all the deities of the conquered lands. Giving respect to the Babylonians gods of Marduk and Bel as well as the Hebrew monotheism of Yahweh.
       No one is really sure who the author of these two books are. There are many competing theories out there, but its interesting to see how the dialogue changes from third person to first person early on in the book Ezra. The book of Ezra also ends rather suddenly with the plan to kick out all of Israel’s foreign wives and then it goes right into Nehemiah. One popular theory for this is that Ezra 1-6 and Ezra 9-10 were actually separate documents of the same story that were spliced together by the author of Ezra 7-8 in the very earliest compositions of the text and then underwent layering and editing over the next couple hundred years between 550 B.C.E. and at least 333 B.C.E.
       The Jewish Roman historian Josephus sets this date as being the latest date of final composition since the list of high priests in Nehemiah 12:22 ends with the high priest Jaddua, who shares the name with the high priest during the conquering of Persia by Alexander the Great in 333 B.C.E. This identification is not certain, but is used to set a latest possible composition date. By the end of the 1st century B.C.E. it was pretty much the book we have now in our own modern Bibles.